cannot be that there should be fo many bodies of Chrift as there are pieces of bread eaten in all facraments; because, first, Chrift would then be a monster with many thoufands, yea, millions of bodies. Secondly, It would lie in the power of any minister to make as many bodies of Christ as he pleased, or that God fhould be bound to work a miracle every time the bread is confecrated. Thirdly, This cannot confift with Chrift's unity. Fourthly, None of Chrift's bodies, but one, would be the body which was born of the Virgin Mary, and that died upon the cross. Fifthly, All thefe bodies, but the one he hath in heaven, would be without a foul, and fo altogether infufficient to fave the foul, or to confer any fpiritual life or grace by the feeding upon them in the facrament. Therefore it cannot be that there fhould be fo many bodies of Chrift as there are pieces of bread eaten in all facraments. 2. Neither can it be one and the fame body of Chrift which the bread in the facrament is turned into: for then it would follow, first, That Christ's body is both visible and invifible; vifible in heaven, and invifible in the facrament. Secondly, That one and the fame body of Chrift is prefent in divers places at the fame time, in heaven, and in divers places of the earth, and to fay that one and the fame body, which is circumfcribed by one place, is at the: fame time prefent in a thousand other places, is abhorrent unto all reason; and it is in effect to fay, It is where it is not, and it is not where it is, which is an absurd contradiction. If Chrift's body be in heaven, it is not in the. facrament: if it be in the facrament, it is not in heaven Chrift's body is not divided, and fo by parts in one place, and in another at the fame time; neither is Chrift's body. infinite, and fo prefent in divers places together, as God? is prefent; for then his body would ceafe to bata bòdy :therefore Chrift's body cannot be in divers places togeth-er; therefore being in heaven, it is not prefent in the facra

ment.

Arg. 3. If the bread in the facrament be turned into the real body of Chrift, then, after the eating of it, either it returneth to heaven (which it cannot do, because it is there already) or else it remaineth with them that eat it; and if fo, then Chrift's body in part would be turned

into the fubftance of our bodies; and if we are wicked, when these fame bodies are raised, it would be tormented forever in hell: part alfo of Chrift's body would go into the draught, and be fubject to corruption: either of which to affirm is most horribly blafphemous: Therefore the popifh tenet of tranfubftantiation is to be abomi nated by all Chriftians.

Arg. 4. If the bread in this facrament were turned into the real body of Chrift, both the nature and end of the facrament would be destroyed: the nature of the facrament is to be a fign, the end of it is to be a remembrance of Chrift; both which fuppofe Chrift's body to be abfent, which this facrament is a fign and remembrance of, whereas if the bread were turned into Chrift's body, it would be prefent.

Arg. 5. It is bread which is eaten in this facrament, and not the body of Chrift; and fo it is termed by the apoftle. 1 Cor. xi. 26. As often as ye eat this bread,' not this body of Chrift. Verfe 27. Whofoever fhall eat this bread unworthily,' &c. Verfe 28. Let a man examine himself, and fo let him eat of that bread.' And if it be bread which is eaten in this facrament, furely the bread is not turned into the real body of Chrift.

Q. 16. But are not the words of our Savior plain in his inftitution of this facrament, This is my body? and would be have faid it, had not the bread been turned into his real body?

A. If all fcripture-expreffions befides were to be underftood literally, then there would be some reason that this expreffion fhould be fo understood too; but we frequently find figurative expreffions in the fcripture, and that concern. ing Chrift. 1 Cor. x. 4. That rock was Chrift.' Eph. ii. 20. Jefus Chrift himself being the chief corner ftone.' Is Jefus Chrift therefore turned into a rock or ftone? In the fame fenfe as in the Jewish facrament the Pafchal lamb is called the paffover, the bread in the Chriftian facrament is called the body of Chrift; the Pafchal lamb could in no proper fenfe be the paffover, which was the action of the angel in paffing over the houfes of the Ifraelites, when he deftroyed the firft-born of the Egyptians. What abfurdity is it to fay, that the Pafchal lamb was turned into this action of the angel? Surely a present substance could not

be turned into an accident or action which was long before; but it was a fign or commemoration of that action: fo the bread in this facrament is not properly the body of Chrift, and so one body turned into another without its accident; but the bread is a fign of the body of Christ, and a commemoration of Chrift's body which was crucified for us.

Q. 17. But cannot God, by his infinite power, turn the bread into the real body of Chrift? and if he can do it, why may we not we believe that he really doth it, when Chrift faith • This is my body?'

A. Although God, by his infinite power, can do all things which are poffible unto true power, yet we may fafely fay that God cannot do any thing which implieth imperfection and weaknefs, fuch as to make contradictions true, and to introduce ridiculous abfurdities, and blafphemous confequences; which he should do, if he should turn the bread in the facrament, but without the tranfmutation of its accidents, into the real body of Christ.

Q. 18. How do the bread, and wine in this facrament repre fent the body and blood of Chrift?

A. The bread and wine in this facrament do represent the body and blood of Christ, in that, as the bread and wine do nourish, ftrengthen, and refresh the body, and fatisfy the natural appetite; fo the body and blood of Christ, received in this facrament, do nourish, strengthen, and refresh the foul, and fatisfy the fpiritual appetite.

Q. 19. What is reprefented by the actions of the minifter, in the taking the bread and breaking it, and taking the cup, and giving both unto the people?

A. By the actions of the minifter, in taking the bread and breaking it, and taking the cup, and giving both unto the people, is reprefented God's taking his Son, and giving him to be broken and crucified upon the cross for us, and withal, his giving him in this facrament unto us to be our Redeemer and Savior.

Q. 20. What is reprefented by the actions of the people, in receiving the bread and wine, and feeding upon them?

A. By the actions of the people, in receiving the bread and wine, and feeding upon them, is represented their re

ceiving of Jefus Chrift, given to them by the Father, and feeding upon him in the facrament.

Q. 21. Do all that receive this facrament partake really of the body and blood of Chrift, with the benefits of the new covenant ?

A. None but worthy receivers do receive and partake really of the body and blood of Chrift, with the benefits of the new covenant.

Q. 22. How do worthy receivers really partake of the body and blood of Chrift, with all his benefits?

A. The worthy receivers do partake really of the body and blood of Chrift, with all his benefits: 1. Not after a corporal and carnal manner, and by conjunction of his real body and blood unto their body, as meat and drink is really joined unto them in their eating and drinking thereof. But, 2. It is by faith that Chrift's body and blood is really, but fpiritually, joined unto their fouls; and the virtue and efficacy, the fruits and benefits of his death are applied by them, whereby they receive fpiritual nourishment and growth in grace. 1 Cor. x. 16. The cup of bleffing which we blefs, is it not the communion of the. blood of Chrift? The bread which we break is it not the communion of the body of Christ ?”

Q.23. How do believers receive- fpiritual nourishment and growth in grace, in and by this facrament?

A. Believers receive fpiritual nourishment and growthr in grace, in and by this facrament, 1. As they draw virtue from Chrift's death, for the crucifying of the flesh, for mortifying and purging away fin, which doth hinder their fpiritual nourishment and growth. 2. As the Lord doth. convey by his Spirit, and they do receive in this facrament by faith, further fupplies of his grace, which, by his death, he hath purchafed for them, and which, in his covenant of grace (whereof this facrament is a feal) he hath promifed unto them..

Q. 24. What is the end of this facrament of the Lord's fupper?

A. The end of this facrament of the Lord's fupper, is the fhewing forth of Chrift's death, by the receiving of which, Chriftians do publicly own, and give teftimony of their.. belief. in, and hopes of falvation by a crucified

Lord. Cor. xi. 26. For as often as ye eat this bread, and drink this cup, ye do fhew the Lord's' death till he come.'

XCVII. Queft. What is required to the worthy receiving of the Lord's fupper?

Anfw. It is required of them that would worthily partake of the Lord's fupper, that they examine themselves of their knowledge to difcern the Lord's body, and their faith to feed upon him; of their repentance, love, and new obedience; left coming unworthily, they eat and drink judgment to themselves.

Q. 1. What is it to receive the Lord's fupper worthily?

A. 1. To receive the Lord's fupper worthily, is not to receive it meritoriously, as if we were to bring any merit* or worth of our own thereunto; for fo none can be worthy of Chrift, or any of his benefits. 2. We receive the Lord's fupper worthily, when we receive it with due preparation before we come to it, and with fuitable behavior when we are at the table of the Lord."

Q. 2. What is that preparation which is required to the worthy receiving of the Lord's fupper?

4. There is required to the worthy receiving of the Lord's fupper, 1. Habitual preparation, that the perfons who receive it be in a state of grace. 2. Actual preparation, that their graces be drawn forth into exercise.

Q: 3. What is requifite for the obtaining of this habitual! and actual preparation in order to our worthy receiving?

4. It is requifite for the obtaining of this habitual and? actual preparation in order to our worthy receiving, that we examine ourselves. 1 Cor. xi. 28. But let a man examine himself, and fo let him eat of that bread, and drink of that cup.'

Q.4. Wherein are we to examine ourselves, in order to our preparation for this facrament ?**

A. We are to examine ourselves, in order to our prepa-tion for this facrament, 1. In our knowledge to discern the. Lord's body, which is represented by the bread. I Cor. xi. 29. Not difcerning the Lord's body. 2. In our faith to apply Christ and feed upon him, and fo to draw virtue and fpiritual nourishment from him. 2 Cor. xiii. 5. Ex-. amine yourselves, whether ye be in the faith.' 3. In our ree